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If Anyone Slays a Person (Qur'an 5:32): Difference between revisions
If Anyone Slays a Person (Qur'an 5:32) (view source)
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{{Quote|{{Quran-range|5|27|34}}|And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him]. If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers." And his soul permitted to him the murder of his brother, so he killed him and became among the losers. Then Allah sent a crow searching in the ground to show him how to hide the disgrace of his brother. He said, "O woe to me! Have I failed to be like this crow and hide the body of my brother?" And he became of the regretful. Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors. Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.}} | {{Quote|{{Quran-range|5|27|34}}|And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him]. If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers." And his soul permitted to him the murder of his brother, so he killed him and became among the losers. Then Allah sent a crow searching in the ground to show him how to hide the disgrace of his brother. He said, "O woe to me! Have I failed to be like this crow and hide the body of my brother?" And he became of the regretful. Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors. Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.}} | ||
The full passage shows how the quoted portion related to the Qabeel and Habeel (Cain and Abel) cycle in Islam (including details taken from the Talmud, see [[Parallelism_Between_the_Qur'an_and_Judeo-Christian_Scriptures#Sanhedrin_37A|Parallelism: Sanhedrin 37A]]). It is also apparent that the passage as a whole calls for the | The full passage shows how the quoted portion related to the Qabeel and Habeel (Cain and Abel) cycle in Islam (including details taken from the Talmud, see [[Parallelism_Between_the_Qur'an_and_Judeo-Christian_Scriptures#Sanhedrin_37A|Parallelism: Sanhedrin 37A]]). It is also apparent that the passage as a whole calls for the execution and torture of certain people, including those who spread mischief/corruption, a concept about which the Islamic tradition has much to say. | ||
==Analysis== | ==Analysis== | ||
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The preceding verses 5:27-31 talk about the biblical story of Cain and Abel. Abel offered animal sacrifice to Allah and Abel offered crops. Allah liked the animal sacrifice, but he rejected the crops, so Cain got angry and killed Abel <ref>[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=5&tAyahNo=27&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Al-Jalalayn 5:27]</ref>. Then comes the verse 5:32, beginning with "for that reason" or "on that account" (مِنْ أَجْلِ ذَٰلِكَ, ''min ajli dhaalika''), meaning "for the reason Cain killed Abel" <ref>"Because of that which Cain did We decreed for the Children of Israel that whoever slays a soul..." - [http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Al-Jalalayn 5:32]</ref>. Then the verse describes a decree given to "the Children of Israel" i.e. the Jews who, according to Islam, received an [[Taurat|earlier set]] of scriptures. Incidentally, the Qur'an here is mistakenly referencing a human [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature|rabbinical commentary found in the Talmud]]<ref>[http://www.come-and-hear.com/sanhedrin/sanhedrin_37.html Talmud Sanhedrin 37a]- "For this reason was man created alone, to teach thee that whosoever destroys a single soul of Israel, scripture imputes [guilt] to him as though he had destroyed a complete world; and whosoever preserves a single soul of Israel, scripture ascribes [merit] to him as though he had preserved a complete world." - It explains why Man was created only 1 (Adam), while animals were created in masses. [http://www.askmoses.com/en/article/192,2230417/From-where-does-the-saying-Save-a-life-save-a-whole-world-originate.html]</ref> as if it had been a decree in the words of Allah. | The preceding verses 5:27-31 talk about the biblical story of Cain and Abel. Abel offered animal sacrifice to Allah and Abel offered crops. Allah liked the animal sacrifice, but he rejected the crops, so Cain got angry and killed Abel <ref>[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=5&tAyahNo=27&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Al-Jalalayn 5:27]</ref>. Then comes the verse 5:32, beginning with "for that reason" or "on that account" (مِنْ أَجْلِ ذَٰلِكَ, ''min ajli dhaalika''), meaning "for the reason Cain killed Abel" <ref>"Because of that which Cain did We decreed for the Children of Israel that whoever slays a soul..." - [http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Al-Jalalayn 5:32]</ref>. Then the verse describes a decree given to "the Children of Israel" i.e. the Jews who, according to Islam, received an [[Taurat|earlier set]] of scriptures. Incidentally, the Qur'an here is mistakenly referencing a human [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature|rabbinical commentary found in the Talmud]]<ref>[http://www.come-and-hear.com/sanhedrin/sanhedrin_37.html Talmud Sanhedrin 37a]- "For this reason was man created alone, to teach thee that whosoever destroys a single soul of Israel, scripture imputes [guilt] to him as though he had destroyed a complete world; and whosoever preserves a single soul of Israel, scripture ascribes [merit] to him as though he had preserved a complete world." - It explains why Man was created only 1 (Adam), while animals were created in masses. [http://www.askmoses.com/en/article/192,2230417/From-where-does-the-saying-Save-a-life-save-a-whole-world-originate.html]</ref> as if it had been a decree in the words of Allah. | ||
The next two verses explain how the principle should be applied by Muslims, particularly regarding the caveat about those who cause mischief (' | The next two verses explain how the principle should be applied by Muslims, particularly regarding the caveat about those who cause mischief/corruption ('fasād', which appears both in verse 32 and verse 33 and was an Arabic word defined in dictionaries as corruption, unrighteousness, disorder, disturbance <ref>فَسَادٍ fasādin - [http://www.studyquran.org/LaneLexicon/Volume6/00000180.pdf Lane's Lexicon] Book I page 2396</ref>). What is often presented as being a purely peaceful message, at the same time includes a warning: | ||
{{Quote|{{Quran|5|33-34}}|The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful.}} | {{Quote|{{Quran|5|33-34}}|The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful.}} | ||
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{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=786&Itemid=60 Human Beings Should Respect the Sanctity of Other Human Beings]<BR>Tafsir Ibn Kathir|2=Al-A`mash and others said that Abu Salih said that Abu Hurayrah said, "I entered on `Uthman when he was under siege in his house and said, `I came to give you my support. Now, it is good to fight (defending you) O Leader of the Faithful!' He said, `O Abu Hurayrah! Does it please you that you kill all people, including me' I said, `No.' He said, `If you kill one man, it is as if you killed all people. Therefore, go back with my permission for you to leave. May you receive your reward and be saved from burden.' So I went back and did not fight.'''}} | {{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=786&Itemid=60 Human Beings Should Respect the Sanctity of Other Human Beings]<BR>Tafsir Ibn Kathir|2=Al-A`mash and others said that Abu Salih said that Abu Hurayrah said, "I entered on `Uthman when he was under siege in his house and said, `I came to give you my support. Now, it is good to fight (defending you) O Leader of the Faithful!' He said, `O Abu Hurayrah! Does it please you that you kill all people, including me' I said, `No.' He said, `If you kill one man, it is as if you killed all people. Therefore, go back with my permission for you to leave. May you receive your reward and be saved from burden.' So I went back and did not fight.'''}} | ||
===The Meaning of | ===The Meaning of mischief/corruption (fasād فساد)=== | ||
The Qur'an describes the punishments for those who "wage war against Allah and his messenger" and strive for "mischief" or "corruption" ( | The Qur'an describes the punishments for those who "wage war against Allah and his messenger" and strive for "mischief" or "corruption" (fasād فساد) in the Land as execution, [[crucifixion]], the [[Amputation|cutting off of hands and feet]] from opposite sides, or exile from the land: | ||
{{quote | {{Quran-range|5|33|34}} | Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption | {{quote | {{Quran-range|5|33|34}} | Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption [fasād فساد] is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.}} | ||
In his academic article on the topic, Michael Pregill argues that | In his academic article on the topic, Michael Pregill argues that fasād here and in verse 32 is being invoked against the Jews and that in Medinan passages, the scope of the word expands beyond the unfaithful peoples of the past to now being strongly associated with the Jews as a proximate threat to Muhammad and the community.<ref name="Pregill2021" /> | ||
Traditionally, other groups are identified as the target in hadiths, tafsirs, and even other Qur'an verses. The polytheists were among those described by the clauses "those who wage war against Allah and his messenger, and strive with might and main for mischief through the land". A hadith graded hasan by al-Albani in Sunan Abu Dawud states: | |||
The polytheists were among those described by the clauses "those who wage war against Allah and his messenger, and strive with might and main for mischief through the land". A hadith graded hasan by al-Albani in Sunan Abu Dawud states: | |||
{{quote | {{Abudawud|38|4359}} | Narrated Abdullah ibn Abbas: | {{quote | {{Abudawud|38|4359}} | Narrated Abdullah ibn Abbas: | ||
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{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=5&tAyahNo=33&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn on verse 5:33]|2=The following was revealed when the ‘Arniyyūn came to Medina suffering from some illness and the Prophet s gave them permission to go and drink from the camels’ urine and milk. Once they felt well they slew the Prophet’s shepherd and stole the herd of camels Truly the only requital of those who fight against God and His Messenger by fighting against Muslims and hasten about the earth to do corruption there by waylaying is that they shall be slaughtered or crucified or have their hands and feet cut off on opposite sides that is their right hands and left feet or be banished from the land the aw ‘or’ is used to indicate the separate application of each of the cases listed; thus death is for those that have only killed; crucifixion is for those that have killed and stolen property; the cutting off of limbs on opposite sides is for those that have stolen property but have not killed; while banishment is for those that pose a threat — this was stated by Ibn ‘Abbās and is the opinion of al-Shāfi‘ī; the more sound of his al-Shāfi‘ī’s two opinions is that crucifixion should be for three days after the death of the killer or it is also said shortly before he is killed; with banishment are included similar punishments such as imprisonment and the like. That mentioned requital is a degradation a humiliation for them in this world; and in the Hereafter theirs will be a great chastisement namely the chastisement of the Fire.}} | {{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=5&tAyahNo=33&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn on verse 5:33]|2=The following was revealed when the ‘Arniyyūn came to Medina suffering from some illness and the Prophet s gave them permission to go and drink from the camels’ urine and milk. Once they felt well they slew the Prophet’s shepherd and stole the herd of camels Truly the only requital of those who fight against God and His Messenger by fighting against Muslims and hasten about the earth to do corruption there by waylaying is that they shall be slaughtered or crucified or have their hands and feet cut off on opposite sides that is their right hands and left feet or be banished from the land the aw ‘or’ is used to indicate the separate application of each of the cases listed; thus death is for those that have only killed; crucifixion is for those that have killed and stolen property; the cutting off of limbs on opposite sides is for those that have stolen property but have not killed; while banishment is for those that pose a threat — this was stated by Ibn ‘Abbās and is the opinion of al-Shāfi‘ī; the more sound of his al-Shāfi‘ī’s two opinions is that crucifixion should be for three days after the death of the killer or it is also said shortly before he is killed; with banishment are included similar punishments such as imprisonment and the like. That mentioned requital is a degradation a humiliation for them in this world; and in the Hereafter theirs will be a great chastisement namely the chastisement of the Fire.}} | ||
Besides this specific incident, the classical tafsirs interpret | Besides this specific incident, the classical tafsirs interpret mischief/corruption (the Arabic word fasād in verses 5:32 and 33) and even "waging war on Allah and his Messenger" in an alarmingly wide manner. In Ibn Kathir's tafsir, the definition of fasād according to Islam is explained in the context of {{Quran|2|11}}: | ||
{{Quote|[1=http://www.qtafsir.com/index.php?option=com_content&task=view&id=786&Itemid=60 Tafsir Ibn Kathir on verse 2:11]|2=("Do not make mischief on the earth"), that is disbelief and acts of disobedience. Abu Ja`far said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah's statement, (And when it is said to them: "Do not make mischief on the earth,"), means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah)." Ar-Rabi` bin Anas and Qatadah said similarly.}} | {{Quote|[1=http://www.qtafsir.com/index.php?option=com_content&task=view&id=786&Itemid=60 Tafsir Ibn Kathir on verse 2:11]|2=("Do not make mischief on the earth"), that is disbelief and acts of disobedience. Abu Ja`far said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah's statement, (And when it is said to them: "Do not make mischief on the earth,"), means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah)." Ar-Rabi` bin Anas and Qatadah said similarly.}} | ||
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{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=786&Itemid=60 Tafsir Ibn Kathir on verse 5:33]|2=(The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land.) `Wage war' mentioned here means, oppose and contradict, and it includes disbelief, blocking roads and spreading fear in the fairways. Mischief in the land refers to various types of evil.}} | {{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=786&Itemid=60 Tafsir Ibn Kathir on verse 5:33]|2=(The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land.) `Wage war' mentioned here means, oppose and contradict, and it includes disbelief, blocking roads and spreading fear in the fairways. Mischief in the land refers to various types of evil.}} | ||
In the Tafsir attributed to Ibn Abbas (date and | In the Tafsir attributed to Ibn Abbas (true date and author unknown): | ||
{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Ibn Abbas on verse 5:32]|2=(For that) because Cain wrongfully killed Abel (cause We decreed for the Children of Israel) in the Torah (that whosoever killeth a human being for other than man slaughter) i.e. premeditatedly (or '''corruption in the earth''') or '''because of idolatry''', (it shall be as if be had killed all mankind) }} | {{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Ibn Abbas on verse 5:32]|2=(For that) because Cain wrongfully killed Abel (cause We decreed for the Children of Israel) in the Torah (that whosoever killeth a human being for other than man slaughter) i.e. premeditatedly (or '''corruption in the earth''') or '''because of idolatry''', (it shall be as if be had killed all mankind) }} | ||
In | In Tafsir al-Jalalayn, al-Suyuti gives the following commentary in relation to Qur'an verse 5:32. It covers much broader categories of people than the commentary regarding the specific punishments in 5:33 quoted from it above: | ||
{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn on verse 5:32]|2=Because of that, which Cain did, We decreed for the Children of Israel that whoever slays a soul for other than a soul, slain, or for, other than, corruption, committed, in the land, '''in the way of unbelief''', fornication or waylaying and the like, it shall be as if he had slain mankind altogether; and whoever saves the life of one, by refraining from slaying, it shall be as if he had saved the life of all mankind — Ibn ‘Abbās said [that the above is meant] in the sense of violating and protecting its [a soul’s] sanctity [respectively]. Our messengers have already come to them, that is, to the Children of Israel, with clear proofs, miracles, but after that many of them still commit excesses in the land, '''overstepping the bounds through disbelief''', killing and the like.}} | {{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn on verse 5:32]|2=Because of that, which Cain did, We decreed for the Children of Israel that whoever slays a soul for other than a soul, slain, or for, other than, corruption, committed, in the land, '''in the way of unbelief''', fornication or waylaying and the like, it shall be as if he had slain mankind altogether; and whoever saves the life of one, by refraining from slaying, it shall be as if he had saved the life of all mankind — Ibn ‘Abbās said [that the above is meant] in the sense of violating and protecting its [a soul’s] sanctity [respectively]. Our messengers have already come to them, that is, to the Children of Israel, with clear proofs, miracles, but after that many of them still commit excesses in the land, '''overstepping the bounds through disbelief''', killing and the like.}} | ||
These broader definitions found in some major classical tafsirs seem intended to accommodate the Islamic death penalties for married adulterers and apostates found in hadiths. At the same time, a broader understanding of what constitutes 'mischief | These broader definitions found in some major classical tafsirs seem intended to accommodate the Islamic death penalties for married adulterers and apostates found in hadiths. At the same time, a broader understanding of what constitutes 'mischief/corruption' in Islam is found even within the Qur'an, whether or not this was the intention in verses 5:32 and 33. See verse 3:63, for example, where those who merely dispute Islam are mischief makers: | ||
{{Quote|{{Quran-range|3|60|63}}|The Truth (comes) from Allah alone; so be not of those who doubt. '''If any one disputes in this matter with thee''', now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!" This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise. But if they turn back, '''Allah hath full knowledge of those who do mischief.'''}} | {{Quote|{{Quran-range|3|60|63}}|The Truth (comes) from Allah alone; so be not of those who doubt. '''If any one disputes in this matter with thee''', now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!" This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise. But if they turn back, '''Allah hath full knowledge of those who do mischief.'''}} | ||
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{{Quote||Surah al-Ma'idah (5:33) says: "The punishment of those who wage war against Allah and His apostle is that they should be murdered or crucified." According to Abi Kulaba's narration '''this verse means the apostates.''' And many hadiths, not only one or two, but many, narrated by a number of Muhammad's companions state that '''any apostate should be killed'''. }} | {{Quote||Surah al-Ma'idah (5:33) says: "The punishment of those who wage war against Allah and His apostle is that they should be murdered or crucified." According to Abi Kulaba's narration '''this verse means the apostates.''' And many hadiths, not only one or two, but many, narrated by a number of Muhammad's companions state that '''any apostate should be killed'''. }} | ||
So what is first offered as the height of moral teachings found in the Qur'an, | So what is first offered as the height of moral teachings found in the Qur'an, was generally understood by traditional scholars as compatible with an array of violent and intolerant practices. | ||
Modernist Islamic scholars on the other hand argue that verses such as {{Quran|5|64}} in the same surah link corruption (fasād) in the land with warfare, {{Quran-range|7|85|86}} links it with ambushes, while {{Quran|8|73}} and {{Quran-range|89|11|12}} links it with oppression. | |||
===The Worth of a Non-Believer=== | ===The Worth of a Non-Believer=== | ||